IQ Proxy Server is a load balancer/reverse proxy and forward proxy. It has been developed by Fastream Technologies since 2005 for the Windows platform. It was first developed in the Middle East Technical University (METU) in Ankara / Turkey.
There is a remote client GUI interface to monitor and configure the software. It has been tested real 10,000 concurrent connections on single proxy port. It also features a fast RAM/disk cache.
The significant thing with IQP's cache is that the web server content expiration policy could be overriden based on timeout rules per file extension. In terms of performance, IQP can perform more than 20k requests/sec in keep-alive mode and when cache is utilized. Used by thousands of clients worldwide, features Upload/download bandwidth limits on both content/reverse proxies; port-wide and per-connection limiting and IP/domain/country-based firewall as a tighter security measure as well as connections-per-client-IP limiting on both content/reverse proxies.
There is a remote client GUI interface to monitor and configure the software. It has been tested real 10,000 concurrent connections on single proxy port. It also features a fast RAM/disk cache.
The significant thing with IQP's cache is that the web server content expiration policy could be overriden based on timeout rules per file extension. In terms of performance, IQP can perform more than 20k requests/sec in keep-alive mode and when cache is utilized. Used by thousands of clients worldwide, features Upload/download bandwidth limits on both content/reverse proxies; port-wide and per-connection limiting and IP/domain/country-based firewall as a tighter security measure as well as connections-per-client-IP limiting on both content/reverse proxies.
Case bidding is an online mechanism for connecting lawyers and potential clients. Most case bidding websites are commercial services.
The Process
Typically, the services invite a person in need of a lawyer to enter a bidding site and provide certain information about the case. The information is viewed by participating lawyers, and any lawyers interested in pursuing the representation may provide the potential client with information and bid on the case. The potential client is then able to follow up directly with the lawyers. Clients typically leave feedback on the website describing their level of satisfaction with the attorney.
Through the case bidding process, these sites promote increased competition among lawyers and therefore may result in lower costs to consumers. By 2004, online case bidding services were expected to be a $2.8 billion industry. Consumers typically do not pay a fee for the online service.
Ethics
Most commerical case bidding sites are considered referral services, and thus must be regulated and approved by state authorities.
The Process
Typically, the services invite a person in need of a lawyer to enter a bidding site and provide certain information about the case. The information is viewed by participating lawyers, and any lawyers interested in pursuing the representation may provide the potential client with information and bid on the case. The potential client is then able to follow up directly with the lawyers. Clients typically leave feedback on the website describing their level of satisfaction with the attorney.
Through the case bidding process, these sites promote increased competition among lawyers and therefore may result in lower costs to consumers. By 2004, online case bidding services were expected to be a $2.8 billion industry. Consumers typically do not pay a fee for the online service.
Ethics
Most commerical case bidding sites are considered referral services, and thus must be regulated and approved by state authorities.
Social Matchmaking is an extension of traditional matchmaking into a group setting. The purpose of Social Matchmaking is introducing people for the purpose of dating, marriage, friendship, gaming, or social networking.
Social Matchmaking takes a number of compatible individuals with similar interests and puts them together in a group environment. The intention is to relieve the stress of one-on-one dating, which can feel awkward or forced. This approach is generally employed by dating services in urban areas. Social Matchmaking differs from other forms of group dating like speed dates, as it allows singles to focus on an activity in an open setting. There is little to no time constraint or formatting guiding interactions. Involved parties are typically single and have been hand-selected based on compatibility.
Social Matchmaking is similar to social networking in that it provides a venue for people of similar interests to meet and communicate. The main difference with Social Matchmaking is that it is often geared toward those seeking romantic relationships. Also, social networking can take place in online venues like Facebook, while Social Matchmaking is centered around a face-to-face experience.
Who Uses Social Matchmaking?
Often, people who find the most benefits from Social Matchmaking are those who lead busy lives or dislike blind dates. Social Matchmaking companies set up the dates in advance -- they choose the venue, hand-select the participants, and determine details like day and time. For certain personality types, group environments are intimidating and lead to quiet, reserved behavior. Many Social Matchmaking events feature a host whose presence is meant to introduce everyone and progress conversations, particularly for the introverted participants.
This approach provides a shortcut to meeting individuals who are naturally drawn to a specific personality type, then offers an interactive social environment for interpersonal engagement. The goal is to take out the edge of expectation that is often accompanied by blindly meeting an individual.
Alternative Definitions of Social Matchmaking
Many regard online dating services as Social Matchmaking companies, though many sites do not serve a matchmaking function outside of providing a venue for interested individuals. These sites often require members to act as their own matchmakers, seeking out others on their own time. Typically, Social Matchmaking companies serve as matchmakers, providing a time and place for individuals to meet in a real-time social setting.
<strong>Social Matchmaking in Online Gaming</strong>
There are Social Matchmaking platforms in online gaming that matches players to compatible partners in interactive games like Halo 3. The purpose of Social Matchmaking is to improve online gaming.
Social Matchmaking takes a number of compatible individuals with similar interests and puts them together in a group environment. The intention is to relieve the stress of one-on-one dating, which can feel awkward or forced. This approach is generally employed by dating services in urban areas. Social Matchmaking differs from other forms of group dating like speed dates, as it allows singles to focus on an activity in an open setting. There is little to no time constraint or formatting guiding interactions. Involved parties are typically single and have been hand-selected based on compatibility.
Social Matchmaking is similar to social networking in that it provides a venue for people of similar interests to meet and communicate. The main difference with Social Matchmaking is that it is often geared toward those seeking romantic relationships. Also, social networking can take place in online venues like Facebook, while Social Matchmaking is centered around a face-to-face experience.
Who Uses Social Matchmaking?
Often, people who find the most benefits from Social Matchmaking are those who lead busy lives or dislike blind dates. Social Matchmaking companies set up the dates in advance -- they choose the venue, hand-select the participants, and determine details like day and time. For certain personality types, group environments are intimidating and lead to quiet, reserved behavior. Many Social Matchmaking events feature a host whose presence is meant to introduce everyone and progress conversations, particularly for the introverted participants.
This approach provides a shortcut to meeting individuals who are naturally drawn to a specific personality type, then offers an interactive social environment for interpersonal engagement. The goal is to take out the edge of expectation that is often accompanied by blindly meeting an individual.
Alternative Definitions of Social Matchmaking
Many regard online dating services as Social Matchmaking companies, though many sites do not serve a matchmaking function outside of providing a venue for interested individuals. These sites often require members to act as their own matchmakers, seeking out others on their own time. Typically, Social Matchmaking companies serve as matchmakers, providing a time and place for individuals to meet in a real-time social setting.
<strong>Social Matchmaking in Online Gaming</strong>
There are Social Matchmaking platforms in online gaming that matches players to compatible partners in interactive games like Halo 3. The purpose of Social Matchmaking is to improve online gaming.
In most cases of Safek , we pasken lhumra. However, in a safek regarding whether a Daoraita blessing should be said, there is an additional factor, the fear of making a brakha lvatala. This makes it more difficult to be makhmir and repeat the blessing. Nonetheless, we pasken to say such a blessing.
Original sources
* Brakhot 21a: If someone is not sure whether he has said Emet Vayetziv during Maariv (which is a mitzvah daoraita), he should say it again.
Presumably, he should say the entire paragraph, including the concluding blessing.
The Ritva notes that even the concluding blessing must be said. Tosfot on Rosh Hashana 33 agrees. He uses this mekor as proof that the prohibition of taking God's name in vain is not violated when saying a brakha lvatala. It is only violated if said in a context that is not full of praise. Maimominidies agrees and rules that in case of safek, a blessing should be repeated. As discussed below, this is a difficult position for Maimonidies.
The Ritva offers a Yeish Omrim which holds that the text of Emet Veyatziv need not be repeated. Rather, general words of zekhirat yetziat mitzrayim must be mentioned. This opinion may feel that it is not appropriate to say the actual text of the blessing in a safek situation. Alternatively, he may merely hold that the particular text of Emet Veyatziv is not the focus of the Mitzvah Daoraita and that any general words can be substituted.
Maimonidies position
As mentioned above, Maimonidies agrees that a safek brakha daoraita should be recited. However, in contrast Tosfot, Rambam holds that it is an issur daoraita to make a brakha lvatala. (Saying God's name in vain outside context of a blessing is, according to Maimonidies, only an issur drabbanan.) As such, it is difficult to understand Rambam's ruling: doesn't repeating the brakha create a safek issur daoraita?
Hayyei Adam explains as follows: according to Rambam, God's name is taken in vein only if said in context of a brakha and said bderekh zilzul (derisively). When repeating a brakha out of safek, it is not said bderekh zilzul, but bderekh shevakh (with praise). Hayyei Adam brings a proof to his thesis from the existence of Drabbanan brakhot, which according to Rambam, should be an example of taking God's name in vain! Rather, since they are said bderekh shevakh, no such concern remains.
Rabbi Sobolofksy offered a different, inventive solution. According to the Rambam, the very notion of safek daoraita lhumra is only a din drabbanan, meaning that in a case of safek taking God's name in vain, going ahead and saying God's name is at most an issur drabbanan. On the other hand, Rambam could maintain that safek daoraita lhumra is a daoraita rule when applied to mitzvot aseh. The concept is discussed in Netivot YD 110. If so, the Rambam would be left with a daoraita obligation to say a new brakha competing with a drabbanan ruling to not say it, allowing him to pasken that a brakha should in fact be repeated.
Original sources
* Brakhot 21a: If someone is not sure whether he has said Emet Vayetziv during Maariv (which is a mitzvah daoraita), he should say it again.
Presumably, he should say the entire paragraph, including the concluding blessing.
The Ritva notes that even the concluding blessing must be said. Tosfot on Rosh Hashana 33 agrees. He uses this mekor as proof that the prohibition of taking God's name in vain is not violated when saying a brakha lvatala. It is only violated if said in a context that is not full of praise. Maimominidies agrees and rules that in case of safek, a blessing should be repeated. As discussed below, this is a difficult position for Maimonidies.
The Ritva offers a Yeish Omrim which holds that the text of Emet Veyatziv need not be repeated. Rather, general words of zekhirat yetziat mitzrayim must be mentioned. This opinion may feel that it is not appropriate to say the actual text of the blessing in a safek situation. Alternatively, he may merely hold that the particular text of Emet Veyatziv is not the focus of the Mitzvah Daoraita and that any general words can be substituted.
Maimonidies position
As mentioned above, Maimonidies agrees that a safek brakha daoraita should be recited. However, in contrast Tosfot, Rambam holds that it is an issur daoraita to make a brakha lvatala. (Saying God's name in vain outside context of a blessing is, according to Maimonidies, only an issur drabbanan.) As such, it is difficult to understand Rambam's ruling: doesn't repeating the brakha create a safek issur daoraita?
Hayyei Adam explains as follows: according to Rambam, God's name is taken in vein only if said in context of a brakha and said bderekh zilzul (derisively). When repeating a brakha out of safek, it is not said bderekh zilzul, but bderekh shevakh (with praise). Hayyei Adam brings a proof to his thesis from the existence of Drabbanan brakhot, which according to Rambam, should be an example of taking God's name in vain! Rather, since they are said bderekh shevakh, no such concern remains.
Rabbi Sobolofksy offered a different, inventive solution. According to the Rambam, the very notion of safek daoraita lhumra is only a din drabbanan, meaning that in a case of safek taking God's name in vain, going ahead and saying God's name is at most an issur drabbanan. On the other hand, Rambam could maintain that safek daoraita lhumra is a daoraita rule when applied to mitzvot aseh. The concept is discussed in Netivot YD 110. If so, the Rambam would be left with a daoraita obligation to say a new brakha competing with a drabbanan ruling to not say it, allowing him to pasken that a brakha should in fact be repeated.